The Human Condition.
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...5 ‘The Right to have Rights’ When drawing on Arendt’s (1968) concept of ‘the right to have rights’, it is key to understand that Arendt was writing in the immediate aftermath of the Second World War and with personal experience of statelessness (Arendt, 2007). For Arendt (1968), the addressee of the claim that one should be acknowledged as a member is humanity itself....
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...Being pushed aside into apparent invisibility is a denial of what Hannah Arendt (1968) termed the ‘right to have rights’ and a denial whose possible contestation I want to explore. The current situation of Roma in Europe that I described, demonstrates that rights and claiming these rights do not seem to be accessible for everyone in full. Here we encounter another problem. Contrary to T.H. Marshall’s argument (1950), which I discuss in more detail later on, having formal and substantive citizenship status does not seem enough to be recognised as a political subject....
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...15 mutually equal rights’ (Arendt, 1968, p. 301). Arguably, the situation of Roma, as EU citizens, is different than the one Arendt described when writing about the political in the wake of Nazi destruction. Yet, thinking about the political that seems limited to the public sphere and agency that is currently denied to some people without access to this public has urged me to reflect about whether and how Roma may make claims to rights. In other words, important to my thesis are the questions of how the mechanisms of citizenship, as they developed so far, underpin the situation of Roma in Europe and how Roma in London challenge these conceptions of citizenship by making claims to rights. If we take these described ruptures that are entailed in the conception of citizenship into consideration, we can better understand the circumstances in which the presence of Roma is discursively constituted as ‘wrong’ (McGarry, 2010) and in which Roma are reduced to citizen outsiders. In the British media, especially Eastern European Roma, are not only problematised as economic migrants in the ‘hope of gain’ but as people whose presence is undesired, who are dismissed in their right to exist and who should be ‘kept out’ (Clark and Campbell, 2000; Matras, 2000; Turner, 2002; Guy, 2003). Their presence and even potential migration within the EU tends to be constituted as an attempt to blur established citizenship boundaries altogether. In practice, various individuals and groups are seen to not fit into the modern conception of membership and belonging and the idea of the citizen as a figure of the political. This other, unfitting, marginalised, subaltern figure of the political is not recognised in its ways to claim rights and its autonomy to make decisions. Ingrained assumptions about what constitutes a ‘normal’ way of life and legal principles, sedentarist discourses, bureaucratic agencies and occasionally paternalistic social care, work together to construct a deviant minoritised figure, which disturbs the modern public social order and is therefore dismissed as a ‘legitimate’ citizen. While Europe proclaims equality to all its citizens, this discourse establishes institutions, and, as Bancroft (2005) observes, through this, it clearly limits itself in allowing for ‘othering’...
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...174 as discussed in Chapter Two, the guarantor of what Arendt termed the ‘right to have rights’ (1968). Instead, the analysis of the diverse media and policy discourses suggests that persecution, criminalisation and victimisation of Roma seems written into policy making, media representation, humanitarian actions, struggle against human trafficking, concepts of social (re-) integration or rehabilitation, police preventions, prosecution and penalties. Dal Lago (2009) goes so far as to refer to non-citizens as non-persons, thus similar to what the above analysis of the discourses on Eastern European Roma in the UK shows....
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...Using the concept of acts of citizenship enables me to investigate citizenship in an alternative manner: as those moments in which subjects, regardless of their status, constitute themselves as citizens, or those to whom the right to have rights is due (Arendt, 1958; Balibar, 2004; Rancière, 2004; Isin and Nielsen, 2008)....
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37 citations
37 citations
Cites background from "The Human Condition."
...Accordingly, as our analyzes will show, the theoretical development of justice tourism must be situated in political responsibility, as conceived by scholars such as Arendt (1958) and Haiki (2018), and the posthumanist affirmative ethics put forward by...
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